Lech L'Cha versus Lech L'Cha

The first (recorded) time God spoke to Abraham, He said “Lech L’cha” [Genesis 12:1]. The last time we hear God address Abraham directly, He again said to him “Lech L’cha.” [Genesis 22:2] It is certainly not by chance that the first and last conversations between God and Abraham include the same phrase.

Rashi [Genesis 12:1] comments that God informed Abram that his journey was for his own good and benefit. Truthfully, even before learning Rashi, Abraham understood that this “Lech L’Cha” was for his good and benefit. After all, Abraham was leaving Nimrod who had tried to kill him.

By contrast, the last Lech L’Cha, on the face of it, is the antithesis of Abraham’s good and benefit. Abraham was asked to sacrifice his beloved son. Beyond that, the second Lech L’Cha, apparently is incomprehensible to Abraham. Abraham’s adult life had been spent trying to teach the nations the concept of monotheism, of a God who cannot condone idolatry, including, and especially, child sacrifice. Yet, this God of Abraham’s is now requesting that he do exactly what he opposed for so many years. On the personal level as well, sacrificing Isaac will obviously negate God’s promise to Abraham that Isaac will carry on after him. Therefore, it would seem that on an intellectual – philosophical level, the last Lech L’Cha is beyond Abraham’s comprehension.

The last Lech L’Cha appears not only as something which is contrary to Abraham’s good and benefit, but also a source of emotional and intellectual suffering.

It would seem that we have conflicting and contrasting Lech L’Cha’s: Lech L’Cha of Parashat Lech L’Cha versus Lech L’Cha of the Akeda.

Yet, Abraham did not argue with God, nor even present his claims (which apparently are justified). Abraham did not even raise a question. Rather, Abraham’s response is in action: “Abraham arose early in the morning”. [22:3]

Abraham and his beloved son reached Mount Moriah on the third day of their journey. With Isaac bound on the altar and Abraham about to fulfill God’s request which he could not comprehend, God sent an angel to instruct Abraham to do nothing to Isaac. The angel conveyed God’s oath and promise to Abraham:

I will surely bless you and multiply your descendants as the stars of   the heavens and as the sand of the sea shore and your descendants shall inherit the gates of their enemies and through your descendants all the nations of the world shall be blessed.    [22:17-18]

In the end, there is no contrast, no Lech L’Cha versus Lech L’Cha. Everything proves to be for the good and benefit of Abraham.

Our Sages stress that the “events of the fathers are a sign for the sons”, that is, the events of the Fathers of the Jewish People are lessons for the future generations of Jews.

When we analyze Jewish history, we see that the paradigm is the second Lech L’Cha. There are very few instances in Jewish history where the situation was clearly for the good and benefit of the Jews. The norm of Jewish history is a situation which apparently is counter to the good and benefit of the Jews, perhaps even a situation which is incomprehensible to the Jews.

Our first father taught us to have faith in God and His providence, even when we do not and cannot understand His actions.

The lesson of the second Lech L’Cha is that having this faith, we will discover that in the end everything is in fact for the good and benefit of the descendants of Abraham.